Comentarios bíblicos

The first verse of this chapter 2 Corinthians 7 properly belongs to the previous chapter, and should have been attached to that. It is an exhortation made in view of the promises there referred to, to make every effort to obtain perfect purity, and to become entirely holy.

In 2 Corinthians 7:2-3, he entreats the Corinthians, in accordance with the wish which he had expressed in 2 Corinthians 6:13, to receive him as a teacher and a spiritual father; as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had given them, at no time, any occasion of offence. He had injured no man; he had wronged no man. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with infidels; or in the case of discipline in regard to the incestuous person. But he assures them that all his commands had been the fruit of most tender love for them, and that he was ready to live and die with them.

The remainder of the chapter 2 Corinthians 7:4-15 is occupied mainly in stating the joy which he had at the evidence which they had given that they were ready to obey his commands. He says, therefore 2 Corinthians 7:4, that he was full of comfort and joy; and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction. In order to show them the extent of his joy, he gives a pathetic description of the anxiety of mind which he had on the subject; his troubles in Macedonia, and particularly his distress on not meeting with Titus as he had expected, 2 Corinthians 7:5. But this distress had been relieved by his coming, and by the evidence which was furnished through him that they were ready to yield obedience to his commands, 2 Corinthians 7:6-7. This joy was greatly increased by his hearing from Titus the effect which his former Epistle to them had produced, 2 Corinthians 7:8-13.

He had felt deep anxiety in regard to that. He had even regretted, it would seem 2 Corinthians 7:8, that he had sent it. He had been deeply pained at the necessity of giving them pain, 2 Corinthians 7:8. But the effect had been all that he had desired; and when he learned from Titus the effect which it had produced - the deep repentance which they had evinced, and the thorough reformation which had occurred 2 Corinthians 7:9-11, he had great occasion to rejoice that he had sent the Epistle to them. This new and distinguished instance of their obedience had given him great joy, and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy which Titus manifested. and his entire satisfaction in the conduct of the Corinthians and the treatment which he had received from them 2 Corinthians 7:13, so that though he, Paul, had often had occasion to speak in the kindest terms of the Corinthians, all that he had ever said in their favor Titus had realized in his own case 2 Corinthians 7:14, and the affection of Titus for them had been greatly increased by his visit to them, 2 Corinthians 7:15. The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle, and to strengthen the bonds of their mutual attachment.

Having therefore these promises - The promises referred to in 2 Corinthians 6:17-18; the promise that God would be a Father, a protector, and a friend The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.

Let us cleanse ourselves - Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He, therefore, says, 'let us purify ourselves,' as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceeds from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.

From all filthiness of the flesh - The noun used here (μολυσμὸς molusmos) occurs nowhere else in the New Testament. The verb occurs in 1 Corinthians 8:7; Revelation 3:4; Revelation 14:4, and means to stain, defile, pollute, as a garment; and the word used here means a soiling, hence, defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes evidently the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Spirit, should be kept holy - all such passions and appetites as the Holy Spirit of God would not produce.

And spirit - By "filthiness of the spirit," the apostle means, probably, all the thoughts or mental associations that defile the man. Thus, the Saviour Matthew 15:19 speaks of evil thoughts, etc. that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which pertain particularly to mind or to the soul rather than to carnal appetites, such as the desire of revenge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his "spirit" is often a man most corrupt and sensual in his" flesh." Sin sweeps with a desolating influence through the whole frame, and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.

Perfecting - This word (ἐπιτελοῦντες epitelountes) means properly to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart, and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished - nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether anyone has been or has not been perfect. It is an obligation which results from the nature of the Law of God and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt.

The obligation to be perfect is one that is unchangeable and eternal; see Matthew 5:48; 1 Peter 1:15. Tyndale renders this: "and grow up to full holiness in the fear, of God." The unceasing and steady aim of every Christian should be perfection - perfection in all things - in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with people; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it. and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord?

In the fear of God - Out of fear and reverence of God. From a regard to his commands, and a reverence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under His Law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us not only from outward sins, but from polluted thoughts and unholy desires!

Receive us - Tyndale renders this: "understand us." The word used here (χωρήσατε chōrēsate) means properly, give space, place, or room; and it means here evidently, make place or room for us in your affections; that is, admit or receive us as your friends. It is an earnest entreaty that they would do what he had exhorted them to do in 2 Corinthians 6:13; see the note on that verse. From that he had digressed in the close of the last chapter. He here returns to the subject and asks an interest in their affections and their love.

We have wronged no man - We have done injustice to no man. This is given as a reason why they should admit him to their full confidence and affection. It is not improbable that he had been charged with injuring the incestuous person by the severe discipline which he had found it necessary to inflict on him; note, 1 Corinthians 5:5. This charge would not improbably be brought against him by the false teachers in Corinth. But Paul here says, that whatever was the severity of the discipline, he was conscious of having done injury to no member of that church. It is possible, however, that he does not here refer to any such charge, but that he says in general that he had done no injury, and that there was no reason why they should not receive him to their entire confidence. It argues great consciousness of integrity when a man who has spent a considerable time, as Paul had, with others, is able to say that he had wronged no man in any way. Paul could not have made this solemn declaration unless he was certain he had lived a very blameless life; compare Acts 20:33.

We have corrupted no man - This means that he had corrupted no man in his morals, either by his precept or his example. The word (φθείρω phtheirō) means in general to bring into a worse state or condition, and is very often applied to morals. The idea is, here, that Paul had not by his precept or example made any man the worse. He had not corrupted his principles or his habits, or led him into sin.

We have defrauded no man - We have taken no man's property by cunning, by trick, or by deception. The word πλεονεκτέω pleonekteō means literally to have more than another, and then to take advantage, to seek unlawful gain, to circumvent, defraud, deceive. The idea is, that Paul had taken advantage of no circumstances to extort money from them, to overreach them, or to cheat them. It is the conviction of a man who was conscious that he had lived honestly, and who could appeal to them all as full proof that his life among them had been blameless.

I speak not this to condemn you - I do not speak this with any desire to reproach you. I do not complain of you for the purpose of condemning, or because I have a desire to find fault, though I am compelled to speak in some respect of your lack of affection and liberality toward me. It is not because I have no love for you, and wish to have occasion to use words implying complaint and condemnation.

For I have said before - 2 Corinthians 7:11-12.

That ye are in our hearts - That is, we are so much attached to you; or you have such a place in our affections.

To die and live with you - If it were the will of God, we would be glad to spend our lives among you, and to die with you; an expression denoting most tender attachment. A similar well-known expression occurs in Horace:

Tecum vivere amem. tecum obeam libens.

Odes, B. III. IX. 24.

With the world I live, with the world Idie.

This was an expression of the tenderest attachment. It was true that the Corinthians had not shown themselves remarkably worthy of the affections of Paul, but from the beginning he had felt toward them the tenderest attachment. And if it had been the will of God that he should cease to travel, and to expose himself to perils by sea and land to spread the knowledge of the Saviour, he would gladly have confined his labors to them, and there have ended his days.

Great is my boldness of speech toward you - This verse seems designed to soften the apparent harshness of what he had said 2 Corinthians 6:12, when he intimated that there was a lack of love in them toward him (Bloomfield), as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them. He speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.

Great is my glorying of you - I have great occasion to commend and praise you, and I do it freely. He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea 2 Corinthians 9:4; that he had formerly boasted much of them to Titus, and of their readiness to obey his commands 2 Corinthians 7:14; and that now he had had abundant evidence, by what he had heard from Titus (verses 5ff), that they were disposed to yield to his commands, and obey his injunctions. He had probably often had occasion to boast of their favorable regard for him.

I am filled with comfort - That is, by the evidence which I have received of your readiness to obey me.

I am exceeding joyful - I am overjoyed. The word used here occurs nowhere else in the New Testament except in Romans 5:20. It is not found in the classic writers; and is a word which Paul evidently compounded (from ὑπὲρ huper and περισσεύω perisseuō), and means to superabound over, to superabound greatly, or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul's heart was full of joy; and he pours forth his feelings in the most fervid and glowing language. I have joy which cannot be expressed.

In all our tribulation - see the note, 2 Corinthians 1:4.

For when we were come into Macedonia - For the reasons which induced Paul to go into Macedonia; see the notes on 2 Corinthians 1:16; compare the notes, 2 Corinthians 2:12-13.

Our flesh had no rest - We were exceedingly distressed and agitated. We had no rest. The causes of his distress he immediately states.

But we were troubled on every side - In every way. We had no rest in any quarter. We were obliged to enter into harassing labors and strifes there, and we were full of anxiety in regard to you.

Without were fightings - Probably he here refers to fierce opposition, which he met with in prosecuting his work of preaching the gospel. He met there, as he did everywhere, with opposition from Pagans, Jews, and false brethren. Tumults were usually excited wherever he went; and he preached the gospel commonly amidst violent opposition.

Within were fears - Referring probably to the anxiety which he had in regard to the success of the Epistle which he had sent to the church at Corinth. He felt great solicitude on the subject. He had sent Titus there to see what was the state of the church and to witness the effect of his instructions. Titus had not come to him as he had expected, at Troas 2 Corinthians 2:13, and he felt the deepest anxiety in regard to him and to the success of his Epistle. His fears were probably that they would be indisposed to exercise the discipline on the offender; or lest the severity of the discipline required should alienate them from him; or lest the party under the influence of the false teachers should prevail. All was uncertainty, and his mind was filled with the deepest apprehension.

God that comforteth those that are cast down - Whose characteristic is, that be gives consolation to those who are anxious and depressed. All his consolation was in God; and by whatever instrumentality comfort was administered, he regarded and acknowledged God as the author; see the note, 2 Corinthians 1:4.

By the coming of Titus - To Macedonia. He rejoiced not only in again seeing him, but especially in the intelligence which he brought respecting the success of his Epistle, and the conduct of the church at Corinth.

And not by his coming only - Not merely by the fact that be was restored to me, and that my anxieties in regard to him were now dissipated. It is evident that Paul, not having met with Titus as he had expected, at Troas, had felt much anxiety on his account, perhaps apprehending that he was sick, or that he had died.

But by the consolation wherewith he was comforted in you - Titus was satisfied and delighted with his interview with you. He had been kindly treated, and he had seen all the effect produced by the letter which he had desired. He had, therefore, been much comforted by his visit to Corinth, and this was a source of additional joy to Paul. He rejoiced at what he had witnessed among you, and he imparted the same joy to me also. The joy of one friend will diffuse itself through the heart of another. Joy is diffusive, and one Christian cannot well be happy without making others happy also.

When he told us of your earnest desire - Either to rectify what was amiss (Doddridge, Clarke); or to see me - Macknight, Rosenmuller, Bloomfied. It seems to me that the connection requires us to understand it of their desire, their anxiety to comply with his commands. and to reform the abuses which existed in the church, and which had given him so much pain.

Your mourning - Produced by the Epistle. Your deep repentance over the sins which had prevailed in the church.

Your fervent mind toward me - Greek, 'Your zeal for me.' It denotes that they evinced great ardor of attachment to him, and an earnest desire to comply with his wishes.

So that I rejoiced the more - I not only rejoiced at his coming, but I rejoiced the more at what he told me of you. Under any circumstances the coming of Titus would have been an occasion of joy; but it was especially so from the account which he gave me of you.